ideal or objective. ........The single Brata or solemn purpose and ritual of life is divided into five Bratas representing a five-fold path in the complete realization of life, which, however, must be pursued simultaneously, and not in separate compartments. The five Bratas are: Knowledge, Labour, Truth, Unity and Joy. This movement aspires to inculcate nation-wide discipline of common citizenship among people of all sexes, all castes and creeds, and all ages. The way followed develops a high standard of character, physical fitness, truly voluntary constructive work, dignity of labour, a joyous community spirit, and love for countrymen and country. There are hundreds of natural leaders in every society. They have a strong sense of taking the initiative and achieving excellence in skills that may be needed in society. However, middle-class conservatism prevents them from becoming entrepreneurs. Voluntary organizations do not consider fostering or nurturing such initiatives as part of their major role. The tremendous reserve of human energy that remains untapped by mainstream organizations generates frustration on both sides – the NGOs find bureaucracy stifling and generally unhelpful, and the “compliant” or “conformist” local leaders find no organizational or societal space for merging the pursuit of excellence with the search for socially useful innovations. Their linkage may increase society’s institutional capacity for self-renewal considerably. Now-a-days, voluntary organizations that emphasize giving as the basis of a relationship with poor people are either seen as paternalistic by the people or seen as a source of external resources and skills. Hardly any voluntary organization tries to tap the historical reserve of knowledge (technical, institutional, and social) of the poor, leave aside local material resources. The term resource poor mask the “richness” of economically poor people. The grahan or “assimilation” of knowledge from the poor, however, can bring down programme or project cost drastically, showed Assam University Rural Communication Project during 1998-2000 (Loha Choudhury, 2001).
Religious Practices of Volunteerism Concepts of volunteerism such as gupt dan (anonymous charity) among Hindus, Kar Seva (voluntary labour for the common good) among Sikhs, zakat among Muslims, and so on, are examples of the positive bases on which different religions build organic institutions.
Volunteers preparing langar at the Golden Temple in Amritsar, India
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The principle of “Istabhriti” introduced by Sri Sri Thakur Anukulchandra (1888-1969) teaches a disciple not only unconditional offering to the idol every morning but to feed two needy persons on every 30th day with utmost humility. Such feeding should be such that others are unable to know (Hauserman, 1961). Any type of publicity to such act defiles the practice. Contrast this to the Western approach to volunteerism.